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Line 12: − + − Acharya Charaka defines Ayurveda as the Veda which offers the knowledge about Ayu, its measurement, various aspects of Ayu like hitayu (favourable or beneficial life), Ahitayu (Unfavourable or disadvantageous life), Sukhayu (comfortable and peasant life) and Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.+ − == Origin of Ayurveda ==+ − Dharma (धर्मः), artha (अर्थः), kama (कामः), moksha (मोक्षः) are the foundational principles of Bharatiya jivana vidhana as explained by Charaka. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। (Char. Samh. 1.1.15)</blockquote><blockquote>रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.16)<ref name=":0" /></blockquote>Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref> − + + + + + + − + + + + + + + Line 45:
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== Introduction ==
== Introduction ==
Ayurveda refers to the knowledge in the scriptures describing the methods for obtaining Ayu. Ayu is a union of 4 elements namely, शरीरम् । Shareeram (Body that has natural tendency to degenerate), इन्द्रीयाणि । Indriyas (commonly known as sense organs and motor organs), सत्वम् । Satva (मmonly known as mind) and Aatman (commonly referred to as life energy, consciousness or undestroyable spirit). This follows that, purpose, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of these.
Ayurveda refers to the knowledge in the scriptures describing the methods to obtain Ayu. Ayu is a union of 4 elements namely, शरीरम् । Shareeram (Body that has natural tendency to degenerate), इन्द्रीयाणि । Indriyas (commonly known as sense organs and motor organs), सत्वम् । Satva (or मनस् commonly known as mind) and आत्मा Atma (commonly referred to as life energy, consciousness or indestructible spirit). It follows that, purpose, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of these.
== Etymology ==
== Etymology ==
# सत्व ॥ Satva (मनस् Manas or commonly known as mind)
# सत्व ॥ Satva (मनस् Manas or commonly known as mind)
# आत्मा ॥ Atman (commonly referred to as life energy, consciousness or indestructible spirit)
# आत्मा ॥ Atman (commonly referred to as life energy, consciousness or indestructible spirit)
Dhaari (धारी), Jeevitam (जीवितम्), Nityaga (नित्यगः), Anubandha (अनुबन्ध) are the terms synonymously used with Ayu. This union is present till the time of death or in other words death is the discontinuation of this union. Therefore Shareeram, Indriyas, Satva and Atma are considered the essential components of Life. <blockquote>शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम् । नित्यगश्चानुबन्धश्च पर्यायैरयुरुच्यते ।। (Char. Samh. 1.1.42)<ref name=":0">Charaka Samhita ([https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%B0%E0%A4%95%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sutrasthana])</ref></blockquote>The other term Veda means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.
Dhaari (धारि), Jeevitam (जीवितम्), Nityaga (नित्यगः), Anubandha (अनुबन्ध) are the terms synonymously used with Ayu. This union is present till the time of death or in other words death is the discontinuation of this union. Therefore Shareeram, Indriyas, Satva and Atma are considered the essential components of Life. <blockquote>शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम् । नित्यगश्चानुबन्धश्च पर्यायैरयुरुच्यते ।। (Char. Samh. 1.1.42)<ref name=":0">Charaka Samhita ([https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%B0%E0%A4%95%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sutrasthana])</ref></blockquote>The other term Veda means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.
हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् ।
मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। चसं-१,१.४१ ।।
Arogya (meaning health) is believed to be the basic criteria before taking a step towards fulfilling all these purusharthas. Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to anarogya and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired arogya and eliminate the roga. This necessity gave rise to the quest for knowledge of Ayu and origin of Ayurveda.
Acharya Charaka defines Ayurveda as the Veda which offers the knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favourable or beneficial life), अहितायुः । Ahitayu (Unfavourable or disadvantageous life), सुखायुः । Sukhayu (comfortable and peasant life) and दुःखायुः । Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.
== Emergence of Ayurveda ==
Dharma (धर्मः ।), artha (अर्थः ।), kama (कामः ।), moksha (मोक्षः ।) are the foundational principles of Bharatiya jivana vidhana as explained by Charaka. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। (Char. Samh. 1.1.15)</blockquote><blockquote>रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.16)<ref name=":0" /></blockquote>Through the fulfilment of these, life became complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref>
Arogya (meaning health) is believed to be the basic criteria before taking a step towards fulfilling all these पुरुषार्थाः । purusharthas. Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to anarogya and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired arogya and eliminate the roga. This necessity gave rise to the quest for knowledge of Ayu and origin of Ayurveda.
== Adhikarana of Ayurveda ==
== Adhikarana of Ayurveda ==
Adhikarna means the substratum or the object for which the entire knowledge is offered. Aacharya Charaka has clearly mentioned that knowledge about life offered under Ayurveda is related to the Ayu of tridandatmaka Purusha and not just human being. The concept of human being in Ayurveda is explained by this term Tridandatmaka purusha.
अधिकरणम् । Adhikarna means the substratum or the object for which the entire knowledge is offered.
सत्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् । लोक्स्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ।
स पुमांश्चेतनं तच्च तच्चाधिकरणं स्म्रुतम् । वेदस्यास्य, तदर्थं हि वेदो अयं प्रकाशितः ।। (च्. सू. १, ४६,४७)
Aacharya Charaka has clearly mentioned that knowledge about life offered under Ayurveda is related to the Ayu of त्रिदन्डात्मकपुरुषम् । tridandatmaka Purusha and not just human being. The concept of human being in Ayurveda is explained by this term Tridandatmaka purusha.
Satva (Mind),
Satva (Mind),
Looking at the plight of mankind the sages and seers decided to assemble at one of the auspicious sides of Himalayas and search a solution. Rushis named Angira, Jamadagni, Vasishtha, Kashyapa, Bhrugu, Atreya, Gautam, Saankhya, Pulastya, Narad, Agastya, Vamadev, ASit, MArkandeya, Paarikshi, Ashwalayan, Bhikshu Atreya, Bhardwaja, Kapinjala, Wishwamitra, Ashwamathya, Bhargava, Chyawan, Abhijit, Gargya, Shandilya, Koundilya, Varkshi, Devala, Galav and many other sages were part of in this assembly. They all were enlightened and brilliant. They started discussing that diseases are appearing as obstacles in attainment of Dharma, Artha, Kama and Moksha. Aarogya is the main source for achieving these while diseases work as destroyers of health, welfare and life. They started thinking of means to get rid of these diseases and the source to find this knowledge. In a meditative state they saw Lord Indra as a saviour. They realised that Lord Indra could be the only source to offer the knowledge of obtaining disease free life and thus decided to meet him. Rushi Bharadwaja voluntarily expressed the willingness and hence was deputed by sages to go to the abode of lord Indra to request to share the knowledge. This way rushi Bharadwaja went to Lord Indra and received the knowledge of Ayurveda from him for welfare of human beings. In a very short span, intelligent and devoted sage Bharadwaja absorbed Ayurveda knowledge in its entirety, practiced himself to attain happy life and transferred it to other sages. Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja in the quest of longevity. He then bestowed this knowledge on his 6 disciples out of the virtue of compassion for mankind and friendliness to share. Agnivesha, Bhela, Jatukarna, Parashara, Harit and Ksharapani were the 6 disciples of Atreya Punarvasu. Each of these disciples scripted their own treatise on the basic of this knowledge obtained from guru Atreya. Agnivesha being the most brilliant among them who first scripted this knowledge from oral tradition into a compendium which got recognised by his name as Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises. In the later period Aacharya Charaka and Drudhabala expounded this Samhita by their annotations. Since then this Samhita became popular as Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the Brihatrayee (the greater triology).
Looking at the plight of mankind the sages and seers decided to assemble at one of the auspicious sides of Himalayas and search a solution. Rushis named Angira, Jamadagni, Vasishtha, Kashyapa, Bhrugu, Atreya, Gautam, Saankhya, Pulastya, Narad, Agastya, Vamadev, ASit, MArkandeya, Paarikshi, Ashwalayan, Bhikshu Atreya, Bhardwaja, Kapinjala, Wishwamitra, Ashwamathya, Bhargava, Chyawan, Abhijit, Gargya, Shandilya, Koundilya, Varkshi, Devala, Galav and many other sages were part of in this assembly. They all were enlightened and brilliant. They started discussing that diseases are appearing as obstacles in attainment of Dharma, Artha, Kama and Moksha. Aarogya is the main source for achieving these while diseases work as destroyers of health, welfare and life. They started thinking of means to get rid of these diseases and the source to find this knowledge. In a meditative state they saw Lord Indra as a saviour. They realised that Lord Indra could be the only source to offer the knowledge of obtaining disease free life and thus decided to meet him. Rushi Bharadwaja voluntarily expressed the willingness and hence was deputed by sages to go to the abode of lord Indra to request to share the knowledge. This way rushi Bharadwaja went to Lord Indra and received the knowledge of Ayurveda from him for welfare of human beings. In a very short span, intelligent and devoted sage Bharadwaja absorbed Ayurveda knowledge in its entirety, practiced himself to attain happy life and transferred it to other sages. Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja in the quest of longevity. He then bestowed this knowledge on his 6 disciples out of the virtue of compassion for mankind and friendliness to share. Agnivesha, Bhela, Jatukarna, Parashara, Harit and Ksharapani were the 6 disciples of Atreya Punarvasu. Each of these disciples scripted their own treatise on the basic of this knowledge obtained from guru Atreya. Agnivesha being the most brilliant among them who first scripted this knowledge from oral tradition into a compendium which got recognised by his name as Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises. In the later period Aacharya Charaka and Drudhabala expounded this Samhita by their annotations. Since then this Samhita became popular as Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the Brihatrayee (the greater triology).
सो ऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः ।
यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः ।। चसं-१,१.२५ ।।
=== Dhanwantari parampara ===
=== Dhanwantari parampara ===
=== Dhatusamyam ===
=== Dhatusamyam ===
As per Acharya Charaka, establishing Dhatusamyam is said to be the only aim of knowledge offered in Ayurveda. Dhatusamyam is defined as Aarogya
As per Acharya Charaka, establishing Dhatusamyam is said to be the only aim of Ayurveda.
इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते । धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम् ।। (च्. सू १/ ४३)
Dhatusamyam is defined as Aarogya
Cha soo 9
Cha soo 9
swasthasya swasthyarakshanam wyadhitasya...
swasthasya swasthyarakshanam wyadhitasya...
वत्स सुश्रुत इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च १४ (सु. सू १. १४)
=== Purushartha Siddhi ===
=== Purushartha Siddhi ===
dharmarthkammokshanam aarogyam moolamuttamam...
dharmarthkammokshanam aarogyam moolamuttamam...
हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् ।
त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः ।। चसं-१,१.२४ ।।
== Ashtanga Ayurveda ==
== Ashtanga Ayurveda ==
कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।
कायबाल्ग्रहोर्ध्वान्गशल्य्दंष्ट्राजरावॄषैः।
: यद्यथा शल्यं शालाक्यं कायचिकित्सा भूतविद्या कौमारभृत्यम् अगदतन्त्रं रसायनतन्त्रं वाजीकरणतन्त्रमिति ७
: अथास्य प्रत्यङ्गलक्षणसमासः तत्र शल्यं नाम विविधतृणकाष्ठपाषाणपांशु-लोहलोष्टास्थिबालनख पूयास्रावदुष्टव्रणान्तर्गर्भ शल्योद्धरणार्थं यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च १/८
: शालाक्यं नामोर्ध्वजत्रुगतानां श्रवणनयनवदनघ्राणादिसंश्रितानां व्याधीनामुपशमनार्थम् २/८
: कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् ३/८
: भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षः पितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् ४
: कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थंदुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् ५
: अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च ६
: रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधा वलकरं रोगापहरणसमर्थं च ७
: वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजननिमित्तं प्रहर्षजननार्थं च ८/८
: एवमयमायुर्वेदोऽष्टाङ्ग उपदिश्यते अत्र कस्मै किमुच्यतामिति ९
Ayurveda has 8 branches in it. They are called ashta angaha of Ayurveda. They are-
Ayurveda has 8 branches in it. They are called ashta angaha of Ayurveda. They are-